12 Mar DAVENING FOR OUR PEACE AND WELFARE

In the blessing of
Peace, we ask, “Sim
shalom, tova uverachah
– Grant us peace,
goodness and blessing,”
Rav Chaim Kanievsky,
zt”l, zy”a, explains we
clarify that we only ask
for Peace which has the qualities of goodness
and blessing. This excludes Peace for the
wicked and the evil, of whom the Gemora
tells us, “Shalom shel reshai’im, the Peace
of the wicked, rah l’hem v’rah l’brios, is bad
for them and bad for people.” It is bad for
them since, when they are unencumbered,
they have more time to sin and it is bad
for humanity for, when they are free of
distraction, they have more time to plan their
mischief and plot their schemes.
In Nusach Sefard, the blessing begins, “Sim
shalom, tova uverachah, chayim,” including
the request for life. Why, we might ask, don’t
they say, “Sim chayim shalom,” putting life at
the forefront? After all, shouldn’t the request
for life come first? It seems to be that we
ask Hashem to grant us life when it’s prefaced
with peace, goodness and blessing for what
is life without peace? We already cited the
Rashi in Bechukosai, “Im ein shalom, ein
klum – If there is no peace, there is nothing.”
Also, tova refers to having a mate, as it says,
“Motza isha motza tov – When you find a

woman, you find goodness,” for true chayim
is only in the plural, meaning when you are
a couple.
Now, you will ask, why doesn’t Nusach
Ashkenaz ask for life? The answer is certainly
because of the principle of the great Rav
Yissachar Dov mi’Belz, zt”l, zy”a, that we
already mentioned earlier. He explains that
we don’t ask outright for wholesome children
because the request is so vital that the Satan
will be certain to try to block the request from
reaching Hashem. We can give the same
answer as to why we Ashkenazim don’t ask
outright for the all-important request of life.
(We will discuss later where the Ashkenazim
slip in this request.)
Then, we petition for “Chein va’chesed
– Charm and kindness.” The Avudraham
explains this is all one petition for it says
in Ezra [9:9], “Vayait aleinu chesed – You
extend over us kindness,” and Rashi explains
this to mean that we should be accepted by
all those who see us. Thus, the fusion of
the phrase chein va’chesed means, “Please,
Hashem, grant us the kindness of being
charming in everyone’s eyes.” This is the
wonderful trait of being m’urav im habrios,
being able to comingle with humanity. This
is the basis of peace and it is a sign that
Hashem is pleased with us. As it says in
Pirkei Avos, “Kol she’ruach habrios nochah
heimenu, ruach HaMakom nochah heimenu

– Whoever people are at ease with, it’s a sign
that Hashem is at ease with the person.”
The Zohar in Parshas Noach reveals that the
word chein is the same letters as the word
Noach. This is to teach us that the best way
to find favor in the eyes of people is to be an
easygoing (noach) person.
In Ashkenaz, we start the blessing with
six requests, shalom, tova, uverachah, chein
v’chesed v’rachamim. The Eitz Yosef says
that these six parallel the six blessings of
Birchas Kohanim, namely yivorechacha,
v’yishmarecha, ya’eir, vi’chuneka, yisa and
shalom which comes right before the saying
of Sim shalom.
We then say, “Aleinu v’al kol Yisroel –
Upon us and upon all of Yisroel.” When we
are davening in shul, it is easily understood
that Aleinu refers to our fellow minyaneers.
And, it underscores how important it is to
daven in a quality shul where your neighbors
are also praying for your welfare. The
Dover Shalom asks, What about when you
are davening alone in the house? Who does
Aleinu refer to then? He answers simply
that, by definition, the request of shalom
means with others, whether your spouse, your
family, your coworkers, and so forth. This
is what Aleinu refers to, and we ask this not
only for ourselves but for all of Klal Yisroel.
I would like to suggest another possible
answer. Aleinu refers to the Melochim that

surround us. (As the verse testifies, “ Choneh

malach Hahem saviv l’yiraiav vaychaltzeim-
The angel of Hashem surrounds those that fear

him and strengthens them.”) We’re asking for
their welfare. This is similar to the way the
Dvar Aharon, zt”l, zy”a, Hy”d, explains what
we say in bentching: “Bamarom yilamdu
Aleihem v’Aleinu – On High, You should
judge (favorably), Them and us.” And there,
he explains Them refers to the Angels that
surround us. We will discuss later that when
we end the Shemone Esrei with the words,
“V’imru Amein – And they shall say Amein,”
we are also talking to these Angels.
In the merit of our petitions for our Peace
and Welfare, may Hashem grant us long life,
good health, and everything wonderful.